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CAUSATION 


Frederick  Dixon,   C.S.B. 


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AIJJSON    V      G;TFWAPT             Falmouth  and  St.  Paul  Streets. 


CAUSATION 


VIEWED  IN  THE  LIGHT  OF  CHRISTIAN 
SCIENCE 


FREDERICK  DIXON,  C.S.B. 


THE  CHRISTIAN  SCIENCE  PUBLISHING  SOCIETY 

FALMOUTH  AND  ST.  PAUL  STREETS 

BOSTON,  MASSACHUSETTS 

U.  S.  A. 


Copyright,  1911,  by 
The  Christian  Science  Publishing  Society. 


'>''.■>•  t  >l% J  <: 


CAUSATION 

Spiritual  causation  is  the  one  question  to  be  considered^ 
for  more  than  all  others  spiritual  causation  relates  to  hu- 
man progress. — Science  and  Health,  by  Mrs.  Eddy,  p.  170. 

THE  question  of  causation  has  been,  for 
centuries,  the  riddle  of  the  universe.  The 
human  mind  has  traveled,  like  Oedipus,  over  the 
sands  of  time,  demanding  with  insistence,  "What 
is  life?"  The  globe,  said  an  ancient  people,  rested 
on  the  howdah  of  an  elephant,  the  elephant  stood 
upon  a  tortoise — and  then  ?  With  greater  definite-^ 
ness  Mrs.  Shelley  explained  how  man  was  made 
in  Frankenstein.  The  one  solution  is  about  as 
valuable  as  the  other.  Yet  the  explanation  has 
existed  all  the  time,  for  those  with  eyes  to  see, 
in  the  pages  of  the  Bible.  Even  now  that  it  has 
been  given  to  it,  the  world  claps  its  telescope 
to  its  blind  eye,  with  the  determination  of  Nelson, 
and  declares,  with  all  his  vehemence,  that  it  is 
unable  to  see  the  signal. 

PHIIvOSOPHIC    MATERIAI^ISM    AND   IDKAUSM 

It  has  been  said  that  every  man,  whether  he 
knows  it  or  not,  is  either  a  materialist  or  an 
idealist.    Certainly  human  thought,  in  one  channel 


4  CAUSATION 

or  the  other,  has  rolled  down  the  hill  of  specula- 
tion into  the  ocean  of  doubt,  throughout  all  the 
:ages.  The  materialist,  roughly  speaking,  insists 
that  nothing  exists  but  matter  and  the  forces  in- 
herent in  it.  He  accounts  for  its  indestructibility 
by  means  of  some  one  of  his  atomic  theories,  the 
proof  of  which  he  recognizes  in  the  balanced 
action  of  chemical  activity  or  the  conservation  of 
energy,  and  practically  sums  up  life  in  the  famous 
couplet  of  the  Persian  poet: 

What,  without  asking,  hither  hurried  whence? 
And,  without  asking,  whither  hurried  hence? 

The  idealist,  on  the  other  hand,  declares  that 
all  that  exists  is  mind  or  energy,  and  that  matter, 
being  nothing  but  a  phenomenon,  is  necessarily 
unreal.  He  does  not,  it  is  true,  say  that  the 
phenomenon  is  eternal.  He  may  agree  with  Sir 
William  Crookes  that  its  disappearance  in  *'the 
formless  mist,"  out  of  which  it  originally  emerged, 
is  a  possibility,  but  inasmuch  as  he  insists  on 
the  reality  of  the  noumenon,  the  phenomenon  be- 
comes, to  all  intents  an4  purposes,  so  real  that 
the  difference  of  opinion  between  the  two  schools 
degenerates  into  something  perilously  near  De- 
mosthenes' story  of  the  quarrel  over  the  ass's 
shadow.  So  apparent  was  this  to  Huxley  that 
he  declared  that,  for  his  part,  he  was  unable 
to  see  any  difiference  between  the  two,  whilst 
Berkeley  himself  gave  practical  expression  to  the 


CAUSATION  5 

same  contention  when,  in  the  words  of  Mr.  Bal- 
four, he  elevated  tar  water,  the  humblest  drug 
in  the  pharmacopoeia,  to  the  altitude  of  a  uni- 
versal panacea.  It  is  perfectly  certain  that  if, 
as  Huxley  insisted,  the  idealistic  theory  is  the 
more  reasonable,  the  materialistic  practice  is  the 
more  logical. 

THEOI^OGICAI,  IDEAI^ISM 

This,  of  course,  is  to  consider  the  matter  quite 
apart  from  religion.  The  time,  however,  comes 
when  as  the  appreciation  of  a  First  Cause  be- 
comes more  clearly  defined,  the  spiritual  instinct 
asserts  itself  determinedly.  The  statement  that 
no  man  is  entirely  devoid  of  spiritual  perception 
has  become  almost  banal  through  repetition.  This 
is  probably  the  case,  whether  God  is  defined  simply 
as  nature,  or  as  a  person,  or,  in  the  words  of 
Jesus,  by-  the  well  of  Sychar,  as  Spirit.  To  the 
materialist,  admitting  no  reality  but  matter  and 
its  inherent  forces,  the  First  Cause  or,  if  you 
choose  so  to  conceive  it,  God,  is  physical  nature. 
This  theory  is  a  perfectly  simple  and  intelligible 
expression  of  pantheism,  but  it  entails  the  admis- 
sion that  all  the  horrors  of  nature  are  part  of 
the  divine  economy,  and  that  the  universe  is 
simply  "the  fair  show"  which  veils 

one  vast,  savage,  grim  conspiracy 
of  mutual  murder,  from  the  worm  to  man. 


6  CAUSATION 

No  wonder  Huxley  wrote  that,  so  far  from  the 
materiaHstic  theory  clearing  up  the  mysteries  of 
existence,  it  left  them  precisely  where  they  were. 
The  attempt  to  escape  from  this  by  means  of 
idealism,  in  the  end,  scarcely  improves  matters 
very  much.  To  the  idealist,  the  First  Cause  is 
either  the  divine  Mind  or  God  of  Bishop  Berkeley, 
or  the  energy  of  the  natural  scientists  of  today. 
In  either  case,  the  explanation  of  matter  simply 
amounts  to  this,  that  it  is  the  expression  of  divine 
Mind  in  the  one  case,  or  the  result  of  energy  in  the 
other.  Such  a  theory  is  not  only  as  frankly  pan- 
theistic as  that  of  the  materialist,  but  becomes, 
on  its  theological  side,  in  its  efforts  to  account 
for  the  origin  of  evil,  positively  bewilderifig.  It 
was,  indeed,  this  very  dilemma  of  the  primitive 
church  which  gave  birth  to  Gnosticism. 

GNOSTICISM 

Gnosticism  itself  was  the  outcome  of  that  con- 
tact of  the  Jew  and  the  Greek  in  the  Asian  church 
which  led  to  the  attempt  to  blend  Hebrew  and 
pagan  ideals  in  a  philosophy  which  would  recon- 
cile the  ceremonial  dogmatism  of  the  one  with 
the  cultured  skepticism  of  the  other.  This  contact 
has  been  epigrammatically  described  by  Matthew 
Arnold  as  the  collision  between  "Culture  and 
Anarchy,"  and  was  more  comprehensively  put  by 
Paul,  in  his  first  letter  to  the  church  at  Corinth, 
when  he  wrote,  "For  the  Jews  require  a  sign,  and 


CAUSATION  7 

the  Greeks  seek  after  wisdom:  but  we  preach 
Christ  crucified,  unto  the  Jews  a  stumbling  block, 
and  unto  the  Greeks  foolishness."  The  result 
was  that  there  grew  up  within  this  church  a  school 
of  thought  which  had  for  its  object  the  reconcili- 
ation of  what  may  be  termed  Hebrew  materialism 
with  Greek  idealism.  The  two  cardinal  difficulties 
which  led  to  the  movement  were:  first,  how 
to  reconcile  the  creation  of  the  material  universe 
by  an  absolutely  good  God,  with  the  existence 
of  evil,  and,  second,  how  to  account  for  the  in- 
carceration of  the  human  spirit  in  matter.  The 
one  difficulty  found  expression  in  the  attempt  to 
account  for  the  origin  of  evil,  the  other  in  the 
attempt  to  explain  the  dogma  of  the  incarna- 
tion. 

Now,  the  book  of  Genesis  distinctly  declares  that 
"God  saw  every  thing  that  he  had  made,  and, 
behold,  it  was  very  good,"  whilst  the  gospel  of 
John  equally  emphatically  explains  that  "All 
things  were  made  by  him;  and  without  him  was 
not  any  thing  made  that  was  made."  The  con- 
clusion is,  therefore,  unavoidable  that,  if  evil  is 
real,  either  it  was  made  by  God,  who  pronounced 
it  very  good,  or  else  that  there  are  two  creators, 
and  that  God  cannot  be  the  First  Cause.  It  is 
this  original  dilemma  which  has  involved  orthodox 
Christianity  in  the  second  dilemma  of  the  incarna- 
tion. Oblivious  of  the  fact  that  Paul  writes, 
"They  that  are  in  the  flesh  cannot  please  God," 


8  CAUSATION 

Canon  Masterman  has  committed  himself  to  a 
definition  of  the  body  as  the  ''garment  of  God," 
whilst  Canon  Scott  Holland,  going  even  further 
than  this,  tells  us  that  ''the  incarnation  is  the 
announcement  that  Spirit  is  the  ultimate  reality 
of  matter.  Matter  is  the  expression,  the  organ, 
the  body  of  Spirit.  It  is  a  Spiritual  Creation, 
a  Spiritual  Fact.  That  is  its  glory.  Spirit  pos- 
sesses it;  inhabits  it;  sustains  it;  fulfils  it;  trans- 
figures it.  In  seeing  it'you  see  Spirit.  In  under- 
standing it,  you  understand  Spirit.  In  uniting 
with  it,  you  are  united  to  Spirit.  In  loving  it, 
you  love  Spirit."  Dr.  Johnson  himself  could  not 
have  insisted  more  determinedly  upon  the  reality 
of  matter,  and  Dr.  Johnson,  as  Canon  Scott  Hol- 
land points  out  in  the  very  preface  in  which  these 
words  occur,  proved  the  reality  of  matter  by 
stamping  on  it.  It  is  incontrovertible,  therefore, 
that  if  we  accept  the  argument  of  Canon  Scott 
Holland,  Dr.  Johnson  stamped  not  merely  on 
matter,  but  on  Spirit,  yet  Jesus  said  to  the  woman 
of  Samaria,  God  is  Spirit. 

SPIRIT  AND  MATTER  IN  THE  NEW  TESTAMENT 

The  distinction  between  matter  and  Spirit  was 
drawn  very  clearly  indeed  by  Jesus.  "The  flesh 
profiteth  nothing"  he  said  to  the  great  body  of 
his  disciples  at  Capernaum,  with  the  result  that 
from  that  time  many  of  them  deserted  him.  Noth- 


CAUSATION  9 

ing,  Ruskin  once  said,  gives  so  much  satisfaction 
to  any  one  as  to  recognize  in  the  thought  of  an- 
other some  characteristic  which  enables  him  to 
ejaculate,  "That  is  me;''  and  certainly  nothing 
seems  more  repellent  to  the  human  mind  than 
the  law  of  spiritual  causation  with  its  inevi- 
table corollary  of  the  scientific  nothingness  of 
matter. 

"This  thought  of  human,  material  nothingness, 
which  Science  inculcates,"  Mrs.  Eddy  writes,  on 
page  345  of  Science  and  Health,  "enrages  the 
carnal  mind  and  is  the  main  cause  of  the  carnal 
mind's  antagonism."  Jesus  explained  the  matter 
perhaps  more  clearly  to  Nicodemus  than  even 
to  the  disciples  at  Capernaum,  when  the  ruler 
came  to  him,  in  secret,  in  Jerusalem.  There, 
probably  on  the  roof  top,  after  the  manner  of 
the  country,  beneath  the  blue  Syrian  night  sky 
spangled  with  the  stars,  with  the  red  gleam  of 
the  lights  filling  the  square  windows  of  the  city, 
he  laid  bare  the  secret  of  nature  in  the  words, 
"That  which  is  born  of  the  flesh  is  flesh;  and 
that  which  is  born  of  the  Spirit  is  spirit."  By 
the  flesh,  says  Westcott,  the  writer  includes  "all 
that  belongs  to  the  life  of  sensation,  all  that  by 
which  we  are  open  to  the  physical  influence  of 
pleasure  and  pain,"  a  rendering  which  enforces 
what  Mrs.  Eddy  has  written,  on  page  298  of 
Science  and  Health,  to  the  effect,  "Material  sense 
expresses  the  belief  that  mind  is  in  matter.    This 


10  CAUSATION 

human  belief,  alternating  between  a  sense  of  pleas- 
ure and  pain,  hope  and  fear,  life  and  death, 
never  reaches  beyond  the  boundary  of  the  mortal 
or  the  unreal."  It  must  be  perfectly  plain  from 
this  that  the  writer  of  the  fourth  gospel  is  show- 
ing that  Jesus  separated  the  absolute  from  the 
relative,  the  real  from  the  unreal,  with  an  un- 
erring spiritual  insight,  and  so  is  enforcing  his 
own  distinction  of  those  born  of  the  flesh,  and 
those  born  "not  of  blood  [the  Greek  interestingly 
enough  is,  not  of  bloods],  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God;'' 
and  here  the  writer  explains  exactly  how  this  new 
birth,  required  of  Nicodemus,  is  to  be  attained. 
It  is  by  learning  to  ''believe  on  his  name."  The 
interest  therefore  centers  on  the  question.  What 
does  this  phrase  mean? 

A  SCIENTIFIC  VOCABUI.ARY 

It  is  a  curious  fact  that  the  critics  of  Science 
and  Health  are  falling  into  the  very  ditch  out 
of  which  the  critics  of  the  fourth  gospel  are 
beginning  to  scramble.  They  talk  of  the  mysti- 
cism of  Mrs.  Eddy,  just  as  in  the  past  it  used 
to  be  the  mysticism  of  John.  This  merely  means 
that  just  as  they  described  the  Johannine  writ- 
ings as  mystical,  meaning  something  mysterious, 
because  they  were  incapable  of  fathoming  their 
spiritual  meaning,  so  now,  for  a  similar  reason, 
an  attempt  is  being  made  to  dispose  of  Mrs. 


CAUSATION  II 

Eddy's  teachings,  on  the  same  easy  terms.  The 
interesting  part  of  the  matter  is,  however,  that 
the  great  scholars,  who  have  devoted  their  atten- 
tion to  the  Johannine  books,  are  steadily  arriv- 
ing at  the  conclusion  that  John  was  so  essen- 
tially a  scientific  writer  that  he  actually  produced 
a  vocabulary  of  his  own.  Dr.  Westcott  has 
shown  us  how,  by  a  particular  use  of  the 
definite  article,  he  separated  the  absolute  from 
the  relative,  in  the  most  exact  way.  The 
same  great  scholar,  as  well  as  Professor  Deiss- 
mann,  has  explained  how,  by  the  use  of  two  sep- 
arate verbs,  he  distinguished  human  and  spiritual 
love  from  one  another;  whilst  Dr.  Abbott  tells 
us  how  carefully,  by  the  use  of  several  different 
words,  he  diflferentiated  between  several  descrip- 
tions of  sight  from  the  mere  vision  of  the  eye 
to  purely  spiritual  vision.  These  are  but  a  few 
instances,  but  they  are  one  and  all  instances  in 
which  Mrs.  Eddy's  use  of  the  same  words  is  now 
admittedly  sanctioned  and  confirmed  by  the  New 
Testament.  There  is  nothing  whatever  forced 
or  mysterious  about  it.  It  is  simply  a  scientific 
use  of  words  brought  about  by  the  necessity  of 
elucidating  the  spiritual  meaning  of  the  context. 
In  her  own  words,  on  page  115  of  Science  and 
Health,  "The  great  difficulty  is  to  give  the  right 
impression,  when  translating  material  terms 
back  into  the  original  spiritual  tongue." 

The    critics    of    Science    and    Health,    how- 


12  CAUSATION 

ever,  like  the  critics  of  the  Johannine  writings, 
are  not  satisfied  with  this.  They  have  indulged 
in  the  most  vitriolic  denunciation  of  Mrs.  Eddy's 
style  just  as  Renan  poured  out  invective  on  that 
of  John.  What  they  have  failed  to  notice  is  that 
both  John  and  Mrs.  Eddy  were  handicapped  by 
the  effort  to  write  scientifically.  No  doubt,  at 
first  sight,  the  prose  of  Bolingbroke  seems  supe- 
rior to  that  of  Berkeley,  just  as  that  of  Froude 
may  to  that  of  Huxley.  The  object  of  writing 
is,  however,  to  express  ideas  with  lucidity  and 
exactness,  and  it  is  doubtful  if  this  could  have 
been  better  done  than  it  was  by  Berkeley  and 
Huxley.  No  doubt  the  superficial  thinker  blas- 
phemes over  the  "Dialogues  of  Hylas  and  Phi- 
lonous"  and  "The  Metaphysics  of  Sensation,"  but 
that  is  only  because  he  will  not  endure  the  mental 
discipline  of  mastering  their  method  Just  in  this 
way  the  synoptic  gospels  compared  to  the  fourth 
gospel  are  plain  sailing,  and  so  the  reader  of 
Renan  is  puzzled  by  Mrs.  Eddy. 

BELIEF"  AND  FAITH 

All  careful  readers  of  Mrs.  Eddy's  books  must 
have  observed  that  she  draws  a  distinction  be- 
tween belief  and  faith  which  in  turn  culminate 
in  understanding.  The  writer  of  the  fourth 
gospel  does  not  use  the  word  faith,  but  he  uses 
two  Greek  phrases,  "to  believe  on  the  name"  and 
"to  believe  on  him,"  which  correspond  to  Mrs. 


CAUSATION  13 

Eddy's  use  of  belief  and  faith,  and  which  also 
culminate  in  understanding.  To  believe  on  the 
name  simply  implied  a  belief  that  Jesus  was 
the  Christ,  that  is  an  acceptance  of  his  state- 
ment to  that  effect,  whilst  to  believe  on  him 
implied  a  more  advanced  reliance  on  the  truth 
of  his  teaching.  The  difference  between  the  two 
phrases  was  noticed  by  Origen,  who  explains  that 
believing  on  the  name  is  inferior  to  believing 
on  him,  an  explanation  which  has  been  driven 
home  by  Dr.  Abbott  in  the  remark  that  believing 
on  the  name  *'is  only  a  preliminary  stage  in  the 
upward  progress  of  a  Christian."  It  is  to  be 
observed  then  that  the  writer  of  the  gospel  in 
his  exordium,  speaking  of  the  Logos,  declares 
that  "as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to 
them  that  believed  on  his  name,"  but  coming  to 
describe  the  marriage  feast  at  Cana  he  explains 
how,  after  the  disciples  had  witnessed  the  demon- 
stration of  turning  the  water  into  wine,  they 
believed  on  him. 

The  whole  subject  is  made  doubly  clear  in 
the  famous  eighth  chapter  of  the  gospel,  where 
the  contrast  between  those  who  believed  him 
(TreTTto-Tcu/cora?  avrS,)  and  those  who  believed  on 
him  {hriaTevcrav  ek  airov)  is  completely  lost  in 
the  translation,  and  has  been  the  cause  of 
more  confusion  than  enough.  The  writer  is 
describing  that  marvelous    scene   in  the    Court 


14  CAUSATION 

of  the  Women,  when  Jesus  explained  the 
meaning  of  the  Father,  the  truth  of  spiritual 
causation,  to  the  people ;  and  in  the  thirtieth  verse 
he  makes  use  of  the  expression,  **As  he  spake 
these  words,  many  believed  on  him  {ek  avrSv)." 
In  the  very  next  verse,  however,  he  relates  that 
Jesus  turned  to  those  who  merely  believed  him 
{avT(p),  an  expression  closely  equivalent  to  be- 
lieving on  his  name,  and  here  the  translation 
fails  to  distinguish  between  the  two  phrases,  and 
unfortunately  repeats  the  earlier  translation. 
What,  of  course,  the  writer  meant  to  imply  was 
that  as  Jesus  taught,  many  of  those  who  heard 
him,  and  who  had  perhaps  seen  his  miracles, 
believed  on  him,  gained  that  further  development 
of  belief  which  constitutes  faith.  Then  that 
Jesus,  turning  to  those  who  still  merely  believed 
him,  explained  that  discipleship  constituted  some- 
thing more  than  a  mere  acceptance  of  his  state- 
ment that  he  was  the  Christ;  that  it  constituted 
the  daily  effort  to  abide  in  Truth,  or,  as  the 
translators  put  it,  to  ^'continue  in  my  word."  If, 
he  said,  they  should  succeed  in  doing  this,  under- 
standing would  follow,  and  they  would  know 
the  truth,  and  the  truth  (the  truth,  rj  oXrjOeiay 
the  absolute  truth,  as  opposed  to  akrjOeia,  a 
mere  relative  sense  of  truth)  would  make  them 
free.  "Mortal  testimony,"  Mrs.  Eddy  writes,  on 
page  297  of  Science  and  Health,  "can  be  shaken. 
Until  belief  becomes   faith,   and   faith  becomes 


CAUSATION  IS 

spiritual  understanding,  human  thought  has  little 
relation  to  the  actual  or  divine." 

The  question,  therefore,  arises  as  to  exactly 
what  the  term  faith,  as  used  in  the  Bible,  means, 
and  in  what  degree  it  differs  from  the  mere 
word  belief.  It  must  be  remembered  at  the  out- 
set of  any  such  enquiry  that  Jesus  was  speaking 
essentially  to  the  Hebrew  race,  and  that  such 
illustrations  as  he  took  from  the  literature  of 
the  past  were  taken  from  what  we  term  the  Old 
Testament.  It  is  important,  therefore,  to  dis- 
cover what  the  idea  of  faith  aroused  in  the  mind 
of  the  Hebrew  people  would  be,  and  it  so  happens 
that  we  have,  in  the  writings  of  Philo,  himself 
a  Jew  of  the  first  century,  and  a  contemporary 
of  Jesus,  the  means  of  forming  an  opinion.  A 
famous  modern  critic,  referring  to  the  inadequacy 
of  the  Greek  language  to  convey  the  moral  signi- 
ficance of  the  Hebrew  verb  to  trust,  points  out 
that  the  passage  in  Isaiah  translated  in  the 
Authorized  Version,  "If  ye  will  not  believe,  ye 
shall  not  be  established,"  is,  more  literally,  "If 
ye  be  not  firm,  ye  shall  not  be  made  firm;" 
whilst  the  passage  in  Chronicles,  "Believe  in  the 
Lord  your  God,  so  shall  ye  be  established,"  is 
more  literally,  "Be  firm  in  Jehovah,  and  ye  shall 
be  made  firm."  This  is  precisely  what  Mrs.  Eddy 
has  pointed  out,  on  page  23  of  Science  and 
Health,  where  she  says,  "The  Hebrew  verb  to 
believe  means  also  to  he  firm  or  to  be  constant/' 


i6  CAUSATION 

Now,  that  this  firmness  or  constancy  meant  some- 
thing much  more  to  the  Jews  than  that  mere  bUnd 
faith,  to  which  St.  Gregory  referred  in  the  say- 
ing that  there  was  no  merit  in  faith  where  human 
reason  suppHed  the  proof,  is  perfectly  certain. 
They  made  use  of  the  characters  and  stories 
of  the  Old  Testament  as  symbols  for  the  convey- 
ance of  spiritual  truths,  and  in  so  doing,  incurred 
the  charge  of  mysticism.  Thus  we  know,  for 
instance,  from  the  story  of  Dinah,  that  the  action 
of  a  tribe  could  be,  for  a  purpose  of  illustration, 
portrayed  in  the  story  of  an  individual;  and  so 
Philo  works  out  the  Jewish  view  of  faith  in 
just  this  way.  Abraham,  says  Philo,  *'saw  the 
unfixedness  and  unsettledness  of  material  being 
when  he  recognized  the  unfaltering  stability  that 
attends  true  Being,  to  which  stability  he  is  said 
to  have  completely  trusted ;''  and  he  goes  on  from 
this  to  explain  that  there  is  ''nothing  so  difficult 
or  so  righteous  as  to  anchor  oneself  firmly  and 
unchangeably  upon  true  Being  alone/'  which,  in 
its  essence,  of  course,  is  the  grasp  of  spiritual 
causation.  Furthermore,  he  says  that  *'the  only 
good  thing  that  is  void  of  falsehood  and  stable 
is  the  faith  toward  God,  or  the  faith  toward 
true  Being,"  and  this  faith  he  calls  knowledge. 
Wherefore,  he  continues,  Abraham  "is  said  to 
have  been  the  first  to  have  trusted  God,  since 
he  was  the  first  to  have  an  unaltering  and  stable 
conception  how  that  there  exists  One  Cause,  the 


CAUSATION  17 

Highest,  providing  for  the  world  and  all  things 
therein." 

On  page  579  of  Science  and  Health,  Mrs. 
Eddy  defines  Abraham  as,  "Fidelity;  faith  in 
the  divine  Life  and  in  the  eternal  Principle  of 
being.  This  patriarch  illustrated  the  purpose  of 
Love  to  create  trust  in  good,  and  showed  the 
life-preserving  power  of  spiritual  understanding.'' 
Faith,  then,  as  understood  by  Philo  and  as 
explained  by  Mrs.  Eddy,  is  the  perception  of 
spiritual  causation,  or,  as  the  writer  of  the 
epistle  to  the  Hebrews  put  it,  "the  substance  of 
things  hoped  for,  the  evidence  of  things  not  seen.'' 
It  is  little  wonder  then  that  Paul  gave  it  the 
principal  place  in  the  armory  of  Christian  war- 
fare: "Above  all,  taking  the  shield  of  faith, 
wherewith  ye  shall  be  able  to  quench  all  the 
fiery  darts  of  the  wicked."  The  word  used  for 
shield  is  the  Greek  word  Ovpehi,  a  great  oblong 
shield  which  covered  the  whole  body,  and  not 
the  mere  buckler  ireXTrj,  Consequently,  it  would 
be  difficult  to  express  the  whole  idea,  as  shown 
to  us  in  the  Bible,  more  perfectly  than  has  been 
done  by  Mrs.  Eddy,  on  page  170  of  Science 
and  Health,  in  the  sentence,  "Spiritual  causation 
is  the  one  question  to  be  considered,  for  more 
than  all  others  spiritual  causation  relates  to  human 
progress." 


i8  CAUSATION 

THE  ALLNHSS  0^  GOD 

To  the  mathematician,  the  purely  metaphysical 
statement  that  twice  two  is  four  represents  a 
working  hypothesis,  and  it  is  by  accepting  a 
working  hypothesis  and  then  proceeding  by  some 
process  of  induction  or  deduction  that  all  the 
great  discoveries  of  natural  science  have  been 
arrived  at.  To  the  Christian  Scientist  it  matters 
little  whether  the  enquirer  proceeds  by  means 
of  induction  or  by  means  of  deduction.  It  is 
no  doubt  simpler  to  accept  God  as  the  First  Cause, 
and  to  proceed  from  that  by  a  system  of  deduc- 
tion to  the  realization  of  the  fact  that  God  being 
all  and  being  good,  there  is  in  reality  nothing 
but  good,  and  evil  is  simply  an  illusion  of  the 
human  senses.  It  is,  however,  just  as  possible 
to  proceed  by  the  slower  process  of  induction, 
and  by  collecting  an  enormous  amount  of  data 
derived  from  the  effects  of  demonstrating  the 
fact  that  goodness  is  supreme,  to  work  backwards 
to  the  conclusion  that  God,  good,  is  the  only 
reality  or  power.  The  Bible  boldly  accepts  the 
fact  of  the  allness  of  God,  and  so  of  the  allness 
of  good,  and  from  this  fact  the  patriarchs,  the 
prophets,  and  finally  Jesus  deduced,  and  so 
demonstrated  the  power  of  God  to  heal  sickness 
and  take  away  the  sins  of  the  world.  Every 
metaphysical  statement  is  beyond  physical  per- 
ception, and  so  the  allness  of  God  is  summed 


CAUSATION  19 

up  in  the  gospel  of  John  in  a  well  known  verse, 
which  has  never  yet  been  translated  as  it  is 
written.  **No  man  hath  seen  God  at  any  time: 
the  only  begotten  son,  which  is  in  the  bosom 
of  the  Father,  he  hath  declared  him/'  In  the 
original  Greek  of  this  verse  there  is,  however, 
no  equivalent  for  son,  but  the  word  God  occurs 
once  more,  so  that  the  statement  actually  reads, 
"No  man  hath  seen  God  at  any  time:  God, 
only  -  begotten,  which  is  in  the  bosom  of  the 
Father,  he  hath  declared  him."  It  would  be 
difficult  to  have  more  distinctly  stated  the  fact 
of  the  allness  of  God  in  more  direct  language, 
and  the  whole  statement  agrees  perfectly  with 
the  explanation  of  Mrs.  Eddy,  on  page  28  of 
''No  and  Yes,"  when  she  writes :  "God  is  infinite. 
He  is  neither  a  limited  mind  nor  a  limited  body. 
God  is  Love;  and  Love  is  Principle,  not  person. 
What  the  person  of  the  infinite  is,  we  know 
not ;  but  we  are  gratefully  and  lovingly  conscious 
of  the  fatherliness  of  this  Supreme  Being."  To 
accept  God  as  the  First  Cause  of  all  things  is, 
consequently,  absolutely  Christian,  and,  equally 
absolutely,  scientific.  What  follows  is  to  discover 
whether  it  is  possible  to  know  God,  not  only 
as  a  Christian  would  admit  it  is  possible  to  know 
Him,  but  in  the  scientific  sense  that  a  scientist 
would  demand  that  He  should  be  known  as  the 
First  Cause  and,  consequently,  as  the  Principle 
of  all  things. 


20   .  CAUSATION 

It  is  a  maxim  of  many  natural  scientists  that 
science  relates  solely  to  secondary  causes  or 
physical  facts,  whilst  primary  or  spiritual  causes 
are  beyond  the  range  of  human  speculation.  Such 
a  contention  is  not  merely  scientifically  prepos- 
terous, it  is  untenable  from  a  religious  standpoint, 
inasmuch  as  it  places  a  limit  not  only  to  human 
knowledge,  but  to  something  far  more  impossible 
to  gauge — a  man's  spiritual  perception.  It  is,  in- 
deed, as  it  is  easy  to  show,  in  flagrant  opposition 
to  the  teaching  of  the  New  Testament.  In  the 
epistles  of  Peter  as  well  as  those  of  Paul  there 
is  an  expression  translated  knowledge  of  God 
(iirC^vcocn^;  tov  Oeov),  but  which  should  of  course 
be  translated  full  or  exact  knowledge  of  God. 
It  is  obvious  from  this  that  the  early  Christians, 
so  far  from  regarding  an  exact  knowledge  of 
spiritual  truth  as  an  impossibility,  regarded  it 
as  the  most  natural  thing  in  the  world.  This,  it 
need  not  be  said,  is  the  view  of  the  writer  of 
the  fourth  gospel,  who  speaks  throughout  of  "the 
truth"  and  of  "truth''  in  a  way  which  is  com- 
pletely lost  in  the  translation.  This  is  peculiarly 
noticeable  in  the  famous  scene  in  Pilate's  judg- 
ment hall,  where  Jesus  told  the  Roman  that 
"Every  one  that  is  of  the  truth  heareth  my  voice," 
a  declaration  which  drew  from  the  governor  the 
half  wearied,  half  contemptuous,  and  wholly 
cynical  demand,  "What  is  truth?" 

The  truth  alluded  to  by  Jesus  was  something 


/  CAUSATION  21 

completely  beyond  the  spiritual  apprehension  of 
Pilate.  The  Roman  world,  of  which  the  gov- 
ernor was  a  typical  expression,  was  materialistic 
to  its  dregs,  and  had  little  belief  in  anything 
outside  the  radius  of  the  five  senses.  Juvenal's 
famous  sentence  had  not  yet  been  written,  but 
none  the  less,  in  every  act  and  thought,  Rome 
echoed  in  advance  the  words,  ''Orandum  est,  ut 
sit  mens  sana  in  corpore  sano,"  A  healthy  mind 
in  a  healthy  body  is  a  thing  to  be  prayed  for. 
In  spite  of  this  the  underlying  sense  of  justice 
in  the  man's  mind  revolted  against  the  manifest 
malice  of  the  accusers  of  Jesus,  and  it  is  possible 
to  catch  the  ring  of  concentrated  contempt  and 
passion  in  his  words,  "Am  I  a  Jew?  Thine  own 
nation  and  the  chief  priests  have  delivered  thee 
unto  me:  what  hast  thou  done?'' 

THK  CHRIST 

What  Jesus  had  done  was  something  Pilate 
himself  would  have  been  incapable  of  appreciat- 
ing. He  had  come  fulfilling  the  prophecies  of 
the  prophets  with  respect  to  the  spirituality  of 
the  Christ,  instead  of  fulfilling  the  views  of  the 
Jewish  hierarchy  with  respect  to  a  temporal  ruler, 
some  greater  David  or  more  successful  Judas 
Maccabeus.  The  distinction  between  the  two  goes 
back  to  the  time  of  Abraham,  back  to  the  struggle 
of  Moses  with  the  people  in  the  peninsula  of 


22  CAUSATION 

Sinai,  back  to  the  battle  of  Samuel  against  the 
institution  of  kingship,  back  throughout  all  the 
efforts  of  the  kings  to  materialize  the  monotheism 
of  the  true  religion  of  Israel.  Abraham,  Philo 
said,  had  been  named  the  Friend  of  God,  because 
he  was  the  first  man  to  perceive  that  there  was 
only  one  First  Cause,  God^  and  that  a  spiritual 
cause,  and  so  Abraham  became  the  father  of 
the  monotheism  of  Israel.  He  came  out  from  the 
land  of  many  gods,  and  put  aside,  to  a  large 
extent,  the  old  forms  of  material  worship  in 
order  that  he  and  his  descendants  might  worship 
in  a  more  spiritual  manner.  This  was  Abraham's 
vision  of  the  Christ,  and  of  it  Jesus  himself  said, 
"Your  father  Abraham  rejoiced  to  see  my  day: 
and  he  saw  it,  and  was  glad."  The  ideal  of 
Abraham  was  carried  on  by  Isaac  and  by  Jacob, 
and  it  was  after  that  midnight  struggle  on  the 
banks  of  the  brook  of  Jabbok,  during  which 
Jacob  had  held  fast  to  the  angel,  to  his  vision 
of  the  Christ,  that  he  was  named  Israel,  for  as 
a  prince  he  had  prevailed.  From  that  time  forth, 
the  descendants  of  Abraham  were  known  as  the 
children  of  Israel,  as  those  who  adhered  to  this 
vision  of  a  purer  and  more  spiritual  monotheism 
amongst  the  polytheistic  tribes  still  following  the 
old  idolatrous  practices.  It  was  the  struggle  of 
the  patriarchs  and  the  prophets  to  maintain  this 
purity  of  worship  which  constituted  the  vital 
element  of  the  Israelitish  religion  in  the  centuries 


CAUSATION  23 

that  followed.  The  greatest  factor,  however,  in 
maintaining  it  was,  perhaps,  the  action  of  Samuel 
in  establishing  the  schools  of  the  prophets.  Out 
of  the  schools  of  the  prophets,  in  the  following 
centuries,  came  those  wonderful  proclaimers  of 
the  truth,  who,  like  Elisha,  Elijah,  and  Isaiah 
in  the  moment  of  the  glory  of  Judah  and  Israel, 
or  like  Ezekiel  and  Jeremiah,  in  the  days  of  its 
fall,  held  fast,  in  face  of  all  difficulties  and  all 
dangers,  to  the  vision  of  Abraham  and  Isaac 
and  Jacob,  seeing  always  what  was  hidden  from 
the  gross  materiality  of  the  people,  *'the  chariots 
of  Israel  and  the  horsemen  thereof.''  It  was 
Abraham  who  turned  aside  from  the  worship  of 
the  zigurat,  and  who,  for  the  sacrifices  of  Moloch, 
substituted  the  sacrifice  of  animals.  It  was  Moses 
who  bound  the  materiality  of  the  people  in  the 
iron  shackles  of  the  law,  and  who,  from  the 
summit  of  Pisgah,  saw  the  land  into  which  his 
people  were  about  to  pass.  It  was  Isaiah  who  in 
that  land  called  on  the  people  to  put  away  their 
material  offerings,  and  to  substitute  pure  hearts 
for  burnt  sacrifice.  It  was  the  Baptist  who  called 
upon  them  to  submit  to  the  baptism  of  purity. 
It  was  Jesus  of  Nazareth  who  at  length  showed 
them  the  full  vision  of  the  Christ,  and  so  gave 
the  children  of  Israel  a  new  name,  and  made 
it  possible  for  Paul  to  write  to  the  Galatians, 
"There  is  neither  Jew  nor  Greek,  there  is  neither 
bond  nor  free,  there  is  neither  male  nor  female : 


24  CAUSATION 

for  ye  are  all  one  in  Christ  Jesus.  And  if  ye 
be  Christ's,  then  are  ye  Abraham's  seed,  and  heirs 
according  to  the  promise/'  To  Caiaphas  and 
to  Paul  the  promise  constituted  very  different 
things,  for  to  Paul  the  promise  was  fulfilled  in 
Jesus  the  Christ.  The  crime  of  Jesus,  in  the 
eyes  of  the  hierarchy,  was  that  he  had  shown 
that  causation  was  spiritual  and  not  material,  and 
that  the  expression  of  this  causation,  .  foretold 
by  the  prophets  and  looked  forward  to  by  the 
people  as  the  Messiah,  was  not  a  greater  than 
Solomon,  coming  to  drive  the  Romans  from 
Judaea,  but  the  healer,  despised  and  rejected  of 
men,  in  whom  the  vision  of  the  Christ,  dimly 
perceived  by  Abraham,  and  treasured  by  the 
patriarchs  and  prophets,  was  at  length  glowing 
**full  orbed  in  spiritual  understanding." 

We  know  little  of  the  childhood  of  Jesus,  except 
that  even  during  that  childhood  he  was  about  his 
Father's  business.  When,  in  the  gospel  narra- 
tives, he  steps  suddenly  into  view,  it  is  already 
as  a  teacher.  The  three  short  years  of  his  min- 
istry were  devoted  to  the  demonstration  of  the 
truth,  the  knowledge  of  which  he  had  acquired 
and  was  acquiring.  In  the  temptations,  from 
whatever  point  of  view  they  may  be  considered, 
he  proved  the  nothingness  of  matter,  and  the  all- 
ness  of  Spirit.  In  the  first,  he  learned  that  life 
was  God-given  and  God-sustained;  in  the  second, 
that    the   salvation   of   humanity    could    not   be 


CAUSATION  25 

wrought  by  any  appeal  to  its  emotions,  or  by 
a  performance  of  acts  aimed  at  arousing  sensa- 
tionalism rather  than  the  destruction  of  sin; 
whilst  in  the  third,  he  showed  that  the  world  had 
nothing  to  offer,  and  that  the  peace  of  God  was 
not  gained  by  the  gratification  of  human  ambition 
and  power.  The  way  to  save  the  world,  he 
insisted  from  the  very  first,  was,  in  the  words 
of  Wyclif's  noble  translation  of  the  gospel  of 
Luke,  "to  zeue  science  and  helthe  to  his  puple: 
in  to  remyssioun  of  hir  synnes."  Thus,  when 
John  sent  his  disciples  to  him  to  ask  if  he  was  the 
Christ,  he  pointed  not  so  much  to  his  teaching  as 
to  his  demonstration  of  that  teaching,  "The  blind 
receive  their  sight,  and  the  lame  walk,  the  lepers 
are  cleansed,  and  the  deaf  hear,  the  dead  are 
raised  up,  and  the  poor  have  the  gospel  preached 
to  them."  It  was  not  by  the  human  mind,  but 
through  the  divine  Mind  reflected  in  him  that 
those  demonstrations  were  wrought,  and  as  the 
reflection  became  more  and  more  perfect,  the 
human  Jesus  gave  place  more  and  more  to  the 
Christ.  He  healed  the  sick  through  his  knowledge 
of  the  Christ,  of  the  absolute  truth,  the  under- 
standing of  which  he  told  his  disciples  would 
make  the  world  free,  and  so  perfect  was  this 
knowledge  that  as  he  went  amongst  the  crowds, 
or  along  the  streets  lined  with  the  sufferers  who 
had  been  carried  in  from  the  country,  he  healed 
them  with  a  word.    Other  disciples  of  his,  in  all 


26  CAUSATION 

ages,  have  healed  the  sick,  with  varying  degrees 
of  success.  He  alone,  standing  in  the  mouth  of 
the  tomb,  in  the  garden  of  Bethany,  could  cry, 
"Lazarus,  come  forth,"  because  he  alone  could 
say,  "I  knew  that  thou  hearest  me  always."  It 
was  thus  in  his  other  miracles  that  he  showed  the 
utter  nothingness  of  matter.  Only  a  man  who 
understood  completely  that  substance  was  spirit- 
ual and  not  material  could  have  fed  the  multitudes 
on  the  banks  above  the  sea  of  Galilee ;  only  a  man 
who  knew  the  powerlessness  of  evil  as  expressed 
in  its  material  passions  could  have  said  to  the 
waves  and  the  winds,  "Peace,  be  still;"  only  a 
man,  in  short,  who  had  completely  fathomed  the 
mystery  of  material  creation  and  the  reality  of 
spiritual  causation  could  have  come  to  the  disci- 
ples walking  on  the  waters,  and  carried  the  boat 
to  the  shore,  to  the  annihilation  of  the  theory  of 
space.  In  all  these  demonstrations,  or  miracles  as 
the  world  terms  them,  the  dynamic  force,  if  the 
phrase  can  be  used,  was  his  knowledge  of  the 
absolute  Truth,  that  is  of  the  Christ.  Yet,  the 
moment  did  not  come  for  him  to  give  the  final 
expression  to  this  knowledge,  in  what  Mrs.  Eddy 
has  termed  the  crowning  miracle  of  the  cruci- 
fixion, until  the  night  when,  standing  in  the 
garden  of  Gethsemane  he  declared,  "The  prince  of 
this  world  cometh,  and  hath  nothing  in  me." 
Three  days  later,  when  he  walked,  the  risen 
Saviour,  in  the  garden  of  Joseph  of  Arimathea,  he 


CAUSATION  27 

was  mistaken  by  the  Magdalene  for  the  gardener, 
nor  was  he  known  to  the  disciples  walking  to 
Emmaus  save  when  their  spiritual  perception 
broke  into  a  purer  flame  in  the  breaking  of  bread. 
The  human  Jesus  vanishing  in  the  Christ  was  im- 
perceptible to  the  gross  materialism  of  the  Roman 
soldiers  who  guarded  the  tomb,  or  to  the  Jewish 
doctors  of  the  Sanhedrim.  Never  after  the 
triumphant  struggle  -  on  Calvary  was  Jesus  of 
Nazareth  seen  by  any  human  being  whose  spirit- 
ual sense  had  not  been  roused  into  activity.  Then, 
finally,  there  came  a  moment,  on  the  mountain  in 
Galilee,  when  he  vanished  even  from  the  sight  of 
his  own  disciples,  bidding  them,  in  his  last  words, 
to  teach  the  world  to  observe  all  things  he  had 
commanded  them,  for  the  Christ  would  be  with 
them  alway,  even  unto  the  end  of  the  world. 

THE  MIRACI.KS 

"Jesus  of  Nazareth,"  writes  Mrs.  Eddy,  on 
page  313  of  Science  and  Health,  "was  the  most 
scientific  man  that  ever  trod  the  globe.  He 
plunged  beneath  the  material  surface  of  things, 
and  found  the  spiritual  cause.''  The  gospels  pro- 
claim this  fact  from  the  first  chapter  of  Matthew 
to  the  last  chapter  of  John,  yet  the  world  has  got 
so  accustomed  to  contrasting  science  with  revela- 
tion as  to  be  almost  alarmed  when  it  sees  the  fact 
plainly  stated,  and  shrinks  from  it  as  if  it  was 
blasphemy.    The  scientific  wonders  of  today  none 


28  CAUSATION 

the  less  appear  insignificant  when  compared  with 
the  wonders  of  the  gospels,  and  thie  readers  of 
the  gospels  are  brought  face  to  face  with  the  fact, 
either  that  the  record  is  a  true  one,  or  else  that 
the  whole  Christian  religion  is  a  house  built  upon 
the  sand.  It  is  only  necessary  to  conceive  for  a 
moment  what  Jesus  did  in  order  to  see  that  the 
miracles  of  modern  science  pale  before  it.  He 
healed,  instantaneously  and  without  failure,  every 
known  disease;  he  raised  the  dead;  he  fed  five 
thousand  Galileans  with  five  loaves  and  two  fishes ; 
he  walked  on  the  water ;  he  stilled  the  tempest ;  he 
carried  the  ship  instantaneously  across  the  lake; 
he  found  the  tribute  money  in  the  fish's  mouth; 
and  he  raised  himself  after  the  crucifixion.  The 
world,  faced  by  this  list  of  miracles,  meets  them 
in  two  ways.  That  part  of  it  which  is  Christian 
describes  them  as  the  works  of  God,  meaning 
Jesus,  that  part  which  is  not  Christian,  dismisses 
them  as  myths. 

Now,  the  standpoint  that  the  miracles  are  myths 
is  an  intelligible  one  so  far  as  it  goes,  but  it  is 
vitiated  by  the  simple  fact  that  those  who  so  de- 
scribe them  absolutely  decline  to  test  them  by  the 
only  means  which  give  them  any  right  to  be 
heard  on  the  subject.  The  natural  scientist  who 
says  quite  frankly  that  scientific  demonstration  is 
confined  to  secondary  causes  or  physical  facts, 
whilst  primary  causes  or  spiritual  facts  are  in  the 
nature  of  unprovable  assumptions,  is  guilty  of  the 


CAUSATION  29 

most  unscientific  process  of  reasoning  in  the 
world,  that  is  to  say,  of  begging  the  question.  If 
you  decide  that  certain  phenomena  are  ridiculous, 
and  are  palpably  mythical  simply  because  they  are 
contrary  to  experience,  you  are  not  merely  assum- 
ing a  standpoint  which  cannot  be  logically  main- 
tained, but  you  are  denying  the  whole  scientific 
experience  of  humanity.  It  is  the  precise  argu- 
ment by  which  the  savage  of  today  might  dispose 
of  the  aeroplane  or  the  telephone,  and  if  the  scien- 
tific thinkers  of  the  past  had  acted  logically  upon 
it,  the  telephone  and  the  aeroplane  would  be  un- 
known today.  This  was  the  ground  taken  by 
Huxley  himself  in  his  famous  criticism  of  Hume's 
view  of  miracles.  Hume  had  described  a  miracle 
as  a  "violation  of  a  law  of  nature  by  an  interposi- 
tion of  the  Deity."  Huxley  tore  the  definition 
into  shreds.  To  begin  with,  he  pointed  out,  a 
violated  law  never  had  been  a  law;  and  to  end 
with,  to  declare  that  the  observation  of  phenomena 
contrary  to  human  experience  was  violation  of 
law,  even  if  such  a  thing  were  possible,  was 
absurd,  and  would  mean  the  extinction  of  scien- 
tific discovery.  Instead,  therefore,  of  describing 
such  things  as  miracles,  or  dismissing  them  as 
myths,  the  scientific  man  should  regard  them  as 
unexplained  phenomena,  and  devote  himself  to  the 
attempt  to  elucidate  the  causes.  When,  conse- 
quently, the  natural  scientist  dismisses  spiritual 
phenomena  as  unprovable  assumptions,  he  reduces 


30  CAUSATION 

himself  to  a  rather  lower  intellectual  plane  than 
the  fox  hunting  squire  who  demanded  of  Stephen- 
son what  would  happen  if  the  *'Rocket"  met  a 
cow  on  the  line. 

The  teaching  of  the  unreality  of  matter  in 
Christian  Science  constitutes,  of  course,  an  ideal- 
ism completely  different  from  the  idealism  of 
natural  science  or  philosophy.  It  denies  the  reality 
not  only  of  the  material  phenomena,  but  of  the 
noumenon  of  mind  attributed  to  it  in  the  philos- 
ophy of  Berkeley,  or  the  noumenon  of  energy 
attributed ,  to  it  in  modern  natural  science.  In 
order,  however,  to  prove  that  it  is  not  scientific, 
it  is  necessary  to  do  something  more  than  ignore 
it.  It  is  necessary  to  accept  its  premises,  to  follow 
the  lines  laid  down  for  its  demonstration,  and 
patiently  to  watch  and  record  the  effects  of  such 
a  procedure. 

The  standpoint  of  the  orthodox  opponents  of 
Christian  Science  is  even  more  impossible.  Even 
if  Jesus  were  God,  the  argument  that  the  miracles 
were  only  possible  to  him  as  God,  will  not  apply, 
for  the  simple  reason  that  in  each  of  the  first, 
second,  and  fourth  gospels  he  distinctly  declared, 
speaking  not  of  himself  and  his  immediate  disci- 
ples, alone,  nor  of  any  particular  time  or  any 
particular  place,  but,  on  the  contrary,  of  his  dis- 
ciples in  all  countries  and  at  all  times,  that  they 
would  be  able  to  perform  his  works.  The  words 
of  the  gospel  of  John  are  sufficiently  explicit  on 


CAUSATION  31 

this  subject  to  silence  all  argument:  "He  that 
believeth  on  me,  the  works  that  I  do  shall  he  do 
also;  and  greater  works  than  these  shall  he  do; 
because  I  go  unto  my  Father."  In  those  words, 
Jesus  made  it  perfectly  plain  to  the  entire  world 
that  a  claim  to  Christianity  could  be  substantiated 
only  in  the  proportion  in  which  the  works  which 
he  had  done  were  demonstrated  by  the  claimant. 

THE  IDEAWSM  01^  CHRISTIAN  SCIENCE 

The  idealism  of  Christian  Science  is  the  ideal- 
ism preached  by  Jesus.  It  coincides  with  the 
idealism  of  the  philosopher  and  the  natural  scien- 
tist in  so  far  as  it  concedes  that  material 
phenomena  are  the  subjective  conditions  of  the 
mortal  mind  of  the  first,  or  the  result  of  that 
which  the  second  describes  as  energy.  Beyond 
this,  it  separates  itself  utterly  and  fundamentally 
from  these  two  schools,  and  insists  that  the  mortal 
mind  of  the  one  and  the  energy  of  the  other  are 
themselves  the  very  negations  of  that  divine  Mind 
or  Principle,  termed  God,  which  is  the  First  Cause 
of  all  things,  and  which,  being  itself  Spirit,  has 
produced  nothing  but  spiritual  phenomena.  It 
does  not  say  that  the  physical  phenomena  appre- 
ciable by  the  human  senses  represent  nothing  at 
all,  but  it  does  say  that  these  phenomena  are 
temporary  misconceptions  formed  by  the  human 
senses  of  phenomena  which  are  themselves  spirit- 
ual and  eternal.     The  truth,  the  knowledge  of 


32  CAUSATION 

which  Jesus  said  would  make  men  free,  has  been 
shown  not  to  have  been  the  mere  relative  human 
conception  of  truth  which  Pilate  confounded  with 
it,  but  the  absolute  Truth,  or  that  which  spirit- 
ually and  eternally  is.  No  knowledge  could 
possibly  be  more  scientific  than  this,  and  the  only 
excuse  that  the  natural  scientist  is  able  to  produce 
for  describing  it  as  unscientific  is  the  fact  that  it 
deals  with  primary  causes  instead  of  secondary. 
Definitions  of  the  word  science  are  numerous 
enough,  and  the  critics  of  Christian  Science  com- 
monly define  it  so  as  to  exclude  any  considera- 
tion of  primary  causes. 

D^Ii^INlTlON  OF  SCIE:NCE 

Fortunately,  however,  a  definition  of  science, 
though  it  is  not,  of  course,  a  definition  to  which 
a  Christian  Scientist  could  agree,  is  available  in 
the  delightfully  unambiguous  language  of  Hux- 
ley. Huxley  defines  it  as  the  answer  a  man 
makes  to  the  question,  What  do  I  know?  Now 
the  miracles  of  Jesus  fulfil  this  definition  of  the 
Goliath  of  natural  science  exactly,  and  so  silence 
once  and  for  all  the  cavilling  of  Mrs.  Eddy's 
critics  on  their .  own  ground.  '^Sneers,"  Mrs. 
Eddy  writes,  on  page  341  of  Science  and  Health, 
"at  the  application  of  the  word  Science  to  Chris- 
tianity cannot  prevent  that  from  being  scientific 
which  is  based  on  divine  Principle,  demonstrated 
according  to  a  divine  given  rule,  and  subjected  to 


r* 


CAUSATION  33 


proof/'  It  has,  she  points  out,  been  truly  said 
that  Christianity  must  be  Science,  and  Science 
must  be  Christianity,  else  one  or  the  other  is 
false  and  useless.  Science  is  undoubtedly  pre- 
cisely what  the  epistles  define  it  as,  a  full  or  exact 
knowledge  of  God,  a  knowledge  of  absolute 
Truth.  None  the  less,  on  the  showing  of  Huxley 
himself,  the  miracles  of  Jesus  were  scientific, 
from  the  standpoint  of  natural  science,  inasmuch 
as  they  constituted  the  answer  he  made  to  the 
educated  materialism  of  the  scribes  and  Phari- 
sees, and  the  ignorant  materialism  of  "the 
common  people"  as  to  what  he  knew  of 
God.  He  came  over  the  Galilean  hills  and 
along  the  Jordan  valley,  halting  in  the  vil- 
lages and  towns,  on  the  lake  shores,  and  in  the 
temple  courts,  to  preach  that  marvelous  gospel, 
or  good  news,  that  the  kingdom  of  God  was  at 
hand,  that  the  kingdom  of  Heaven  was  in  men's 
midst.  The  kingdom  of  God  was  at  hand,  be- 
cause it  was  not  lost  beyond  the  Galilean  clouds, 
the  kingdom  of  Heaven  was  in  men's  midst,  be- 
cause if  they  could  only  have  learned  to  say  to 
the  material  mountains  about  them.  Be  removed, 
it  would  have  been  so,  and  where  the  material 
evidence  of  the  physical  senses  had  been,  there 
would  have  become  visible  the  spiritual  reality 
to  which  those  senses  were  unable  to  penetrate. 
When,  however,  these  very  material  senses  re- 
volted from  the  spiritual  truths  offered  to  them, 


34  CAUSATION 

he  took  the  scientific  course  of  demonstrating 
"what  he  knew,"  telling  his  hearers  that,  if  they 
could  not  believe  for  the  words'  sake,  they  must 
believe  for  the  very  works'  sake.  And  so  he 
healed  the  sick,  and  raised  the  dead,  and  walked 
upon  the  water,  only  to  hear  the  educated  materi- 
alism of  the  Pharisees  vent  itself  in  the  malicious 
suggestion  that  he  cast  out  devils  through  Beel- 
zebub, and  to  hear  the  ignorant  masses  demand 
the  life  of  Barabbas  at  the  hands  of  Pilate.  So 
determined  were  they,  in  the  words  of  Mrs.  Eddy, 
"to  hold  Spirit  in  the  grasp  of  matter"  (Science 
and  Health,  p.  28)  that  the  man  who  gave  his 
human  life  to  free  them  was  driven  to  declare 
that  such  would  not  believe  though  one  rose  from 
the  dead. 

I.AW 

That  unless  a  man  had  ears  to  hear  he  would 
not  hear  though  one  rose  from  the  dead,  Jesus 
himself  proved  repeatedly  during  his  ministry. 
In  spite  of  his  repeated  works  of  healing,  in 
spite  of  the  raising  of  the  widow's  son  at  Nain, 
of  Lazarus,  and  of  the  daughter  of  Jairus,  the 
people  blindly  followed  the  hierarchy  in  demand- 
ing the  crucifixion  from  Pilate.  Because  he 
broke  away  from  tradition  and  dead  ceremonies, 
the  people  to  whom  that  tradition  and  those  cere- 
monies represented  religion  were  roused  into 
fury.  They  described  him  as  a  wine  bibber  and 
a  glutton,  they  declared  that  he  healed  the  sick 


CAUSATION  35 

through  Beelzebub,  and  they  even  insisted  that 
he  had  a  devil.  The  whole  of  this  storm  of 
obloquy  was  roused  by  the  fact  that  he  put  aside 
the  law  of  the  scribes  for  divine  law,  and  that 
he  disregarded  the  materialism  of  the  Pharisees 
and  Sadducees  in  order  to  teach  humanity  that 
there  was  only  one  Cause,  and  that,  because  that 
Cause  was  God,  creation  was  spiritual  and  not 
material.  What  Jesus  taught  the  little  world  of 
Palestine  in  which  he  lived,  what,  with  that 
marvelous  reliance  on  Truth  which  never  de- 
serted him,  he  declared  would  remain  though 
heaven  and  earth  should  pass  away,  was  the  reign 
of  law;  but  that  law  was  not  the  law  of  Moses, 
was  not  the  law  of  Rome,  was  not  the  law 
preached  by  generations  of  natural  scientists 
since  his  time.  It  was-  the  law  of  God.  This 
law,  he  stated,  using  the  ordinary  metaphorical 
language  of  the  day,  in  the  words,  that  there 
was  but  one  Father,  and  so  of  course  one  cause, 
divine  Mind.  Therefore  that  as  a  thorn  could 
not  bring  forth  grapes,  or  thistles  figs,  so  all 
that  proceeded  from  that  divine  Mind  must  be 
spiritual  and  harmonious,  unless  divinity  was 
inharmonious  and  material.  The  miracle  was  the 
expression  of  this  law  as  made  conceivable  to 
the  human  senses.  It  was  thus  the  demonstra- 
tion of  law,  it  was  thus  divinely  natural,  instead 
of  being  humanly  supernatural.  It  is  only  neces- 
sary to  refer  to  the  text  of  the  Greek  Testament 


3»>  CAUSATION 

to  make  this  definition  clear.  There  are  two 
words  translated  miracle  in  the  New  Testament, 
and  neither  of  them  has,  or  ever  had,  any 
supernatural  significance.  The  first  word  Bvvafii^ 
means  simply  an  act  of  power,  so  remarkable 
as  to  seem  wonderful,  the  second  word  a-rjfielov 
means  simply  a  sign  or  a  proof.  The  miracles 
of  Jesus  were  wonderful,  as  all  effects  produced 
by  a  not  understood  cause  are  wonderful  to  the 
human  senses,  and  they  were  also  a  sign  or  proof 
of  the  truth  of  his  teaching  to  those  who  saw  them 
performed.  ''This  beginning  of  signs,"  reads  the 
Revised  Version,  ''did  Jesus  in  Cana  of  Galilee, 
and  manifested  his  glory;  and  his  disciples  be- 
lieved on  him.''  Nothing  could  be  clearer  from 
this  than  that  it  was  the  demonstration  of  the 
truth  of  his  teaching  which  caused  the  disciples 
in  the  first  instance  to  believe  on  him,  instead  of 
merely  believing  him.  From  that  moment  they 
began  to  learn  to  understand  the  truth  which 
was  to  make  the  world  free,  and  in  learning  it 
to  be  able  to  demonstrate  it  themselves. 

That  knowledge  was  handed  down  in  the  early 
church,  and  became  a  natural  part  of  its  religion. 
We  know  from  the  works  of  the  fathers  that 
these  miracles  were  considered  a  perfectly  normal 
part  of  Christianity,  and  Jerome  himself,  in  mak- 
ing the  famous  translation  known  as  the  Vulgate, 
substituted  the  words  virtus  and  signmn  naturally 
and  normally  for  the  words  in  the  Greek  text. 


CAUSATION  Z7 

Later  on,  for  these  words,  he  substituted  the 
word  miraculum,  but  the  word  miraculum  had 
itself  no  supernatural  significance,  and  was  the 
common  term  used  by  the  pagan  thinkers  to 
describe  their  scientific  experiments.  Meantime, 
the  night  of  materialism,  known  as  the  Dark 
Ages,  was  falling  upon  Christendom.  Only  a 
few  years  after  the  crucifixion  James,  in  writing 
the  epistle  in  which  he  declared  that  the  prayer 
of  faith  would  heal  the  sick,  had  also  said  that 
faith  without  works,  theory  without  practice,  was 
dead.  Already  he  saw  the  tendency  of  the  early 
church  to  rely  on  preaching  without  the  "signs 
following,"  and  the  word  sign  not  only  means 
demonstration,  but  in  the  Greek  is  the  actual 
word  elsewhere  translated  miracle  in  the  New 
Testament.  In  the  gross  and  deadening  atmos- 
phere of  the  Roman  empire,  the  struggle  of 
Christianity  for  existence  was  fierce.  Those,  in 
the  expressive  phrase  of  Tertullian,  were  "the 
very  dog-days  of  persecution."  By  night  the 
howls  of  the  wild  beasts  broke  the  stillness  of  the 
Coliseum;  by  day,  eighty  thousand  pitiless  pagan 
faces  watched  in  the  arena  the  steadfastness  of  the 
Christians,  which  the  philosophic  Marcus  Aurelius 
described  as  perversity.  So  long,  however,  as  the 
persecution  continued,  Christianity  was  still 
preached  with  signs  following,  even  if  in  an 
ever  decreasing  ratio.  The  determination  of 
Caesar  to  take  the  church  under  his  protection 


38  CAUSATION 

was  the  final  blow.  In  making  it  powerful,  he 
condemned  it  to  weakness,  in  giving  it  riches,  he 
reduced  it  to  poverty.  From  the  time  of  Constan- 
tine,  the  warning  of  James  might  have  been  re- 
placed  by  the  warning  to  the  church  at  Sardis 
"I  know  thy  works,  that  thou  hast  a  name  that 
thou  livest,  and  art  dead.'' 

MRS.  EDDY 

Sixteen  centuries  were  to  elapse  before  the 
still,  sma]l  voice,  proclaiming  healing  as  an  in- 
tegral power  of  Christian  life,  was  to  be  heard 
again.  This  does  not  mean  that  during  all  those 
centuries  the  power  of  God  was  not  present  to 
heal.  Again,  again,  and  again,  men  had  risen 
who  in  brief  moments  of  acute  spiritual  percep- 
tion had  brought  healing  to  the  sick,  and  stayed 
the  hand  of  death.  Such  voices  were,  however, 
the  voices  of  men  crying  in  a  wilderness  of  sin 
and  suffering,  which  they  themselves  believed 
to  be  God-created.  The  consequence  was  that 
these  miracles  tended  to  convince  men  more  com- 
pletely that  such  healing  was  supernatural,  and 
to  confirm  the  world  more  strongly  than  ever  in 
the  belief  of  God-sent  suffering  and  divine  venge- 
ance. The  first  person  to  break  with  this  tradi- 
tion, the  first  person  to  see  the  goodness  of  God 
and  the  divine  law,  not  as  an  emotion,  but  as  a 
scientific  fact,  was  Mrs.  Eddy.  That  was  nearly 
half  a  century  ago.     The  experience  of  healing 


CAUSATION  39 

came  to  Mrs.  Eddy  when  she  was  at  the  point 
of  death.  In  that  experience  she  learned  some- 
thing that  had  been  learned  by  the  great  religious 
figures  of  the  past,  by  the  patriarchs,  and  the 
prophets,  and  the  long  line  of  Christian  workers, 
but  she  realized,  in  addition,  something  which 
had  been  hidden  from  these  men,  something 
which  had  been  given  to  the  world  by  Jesus  and 
lost  again,  the  fact,  which  she  has  expressed,  on 
page  286  of  Science  and  Health,  in  the  words, 
^'Physical  causation  was  put  aside  from  first  to 
last  by  this  original  man,  Jesus.  He  knew  that 
the  divine  Principle,  Love,  creates  and  governs 
all  that  is  real."  To  learn  this  Science  so  as 
to  be  able  to  help  the  world  became  the  object 
of  her  life.  ''I  knew,"  she  writes,  on  page  109 
of  Science  and  Health,'  "the  Principle  of  all 
harmonious  Mind-action  to  be  God,  and  that 
cures  were  produced  in  primitive  Christian  heal- 
ing by  holy,  uplifting  faith;  but  I  must  know 
the  Science  of  this  healing,  and  I  won  my  way 
to  absolute  conclusions  through  divine  revelation,, 
reason,  and  demonstration."  The  moment  fore- 
told by  Emerson  had  come,  the  moment,  *'When 
a  faithful  thinker,  resolute  to  detach  every  object 
from  personal  relations,  and  see  it  in  the  light 
of  thought,  shall  at  the  same  time  kindle  science 
with  the  fire  of  the  holiest  affection,  then  will 
God  go  forth  anew  into  creation." 


40  CAUSATION 

It  is  this  question  of  Love,  referred  to  both 
by  Mrs.  Eddy  and  by  Emerson,  to  which  any 
discussion  of  Christian  Science  must  ultimately 
come.  To  attempt  such  a  discussion  thoroughly 
would  be  to  examine  the  whole  of  the  foundations 
and  structure  of  Christian  Science;  here  it  must 
suffice  to  endeavor  to  point  out  why  Mrs.  Eddy 
writes,  on  page  275  of  Science  and  Health,  ''God 
is  Love,  and  therefore  He  is  divine  Principle.'' 
The  Bible  makes  a  complete  distinction  between 
the  two  Greek  verbs  translated  to  love.  The  one 
^iXeoD  is  used  admittedly  with  a  distinct  human 
signification;  the  other  ayaTrdco  is  more  diffi- 
cult to  define,  but  Diessmann,  than  whom 
there  is  perhaps  no  better  authority,  insists 
that  in  the  bastard  Greek  tongue,  in  which  the 
New  Testament  is  composed,  and  which  became 
gradually  the  colloquial  language  of  the  Mediter- 
ranean, it  had  a  "religious-ethical  meaning.''  Now 
if  this  is  tested  by  the  text  of  the  New  Testa- 
ment, it  may  be  easier  to  arrive  at  an  idea  of 
Diessmann's  meaning.  The  exceptions  to  the  use 
of  ayaTrdco  are  few,  and  are  nearly  all  marked 
by  a  personal  relationship.  The  most  remarkable 
instance  of  this  occurs,  of  course,  in  the  farnous 
command  of  Jesus  to  feed  his  sheep,  when  after 
having  twice  addressed  Peter  with  the  word 
ayaTrdco  and  had  been  answered  with  cfiiXeco  he 
makes  his  last  appeal  to  Peter  with  his  own  word. 


CAUSATION  41 

Commenting  on  this,  Westcott  says,  ''the  third 
time.  He  adopts  the  word  which  St.  Peter  had 
used,  the  idea  of  the  loftiest  Love  is  given  up." 
Passing  from  this  to  the  remarkable  fourth 
chapter  of  the  First  Epistle  of  John,  the  word 
ar^diTT}  will  be  found  to  be  used  continuously, 
sometimes  as  a  synonym  for  God,  in  the  ex- 
pression ''God  is  Love,"  and  sometimes  as  an 
attribute,  as  in  the  sentence,  "perfect  love  casteth 
out  fear." 

Now  if  God  is  Love,  it  is  perfectly  manifest 
that  Love  is  the  Father  of  all  things,  the  First 
Cause  of  creation.  It  is  perfectly  certain  that 
no  first  cause  which  was  inharmonious  or  de- 
structive ever  could  be  creative.  It  is  perfectly 
clear  consequently  that  the  power  of  God,  which 
is  the  dynamic  force,  the  energy  of  spiritual  crea- 
tion, must  be  described  as  Love.  Even  the  natural 
scientist,  determinedly  limiting  himself  to  the 
examination  of  secondary  causes,  admits  this, 
when  he  describes  the  discords  of  physical  nature 
as  only  incidents  combining  to  produce  a  perfect 
and  harmonious  whole.  God  then  is  Love,  "and 
therefore,"  as  Mrs.  Eddy  writes,  "He  is  divine 
Principle"  (Science  and  Health,  p.  275),  for  it 
is  Principle  which  governs  the  spiritual  reality, 
and  which  alone  prevents  the  material  counterfeit 
from  scattering  into  a  million  fragments. 

What  greater  love  can  a  man  show  any  one 
than  the  realization  of  the  fact  that  the  real  man, 


42  CAUSATION 

the  image  and  likeness  of  God,  the  reflection  of 
Principle,  is,  as  Jesus  said,  perfect  as  his  Father 
which  is  in  heaven.  The  world  fears  for  those 
it  loves  in  its  human,  passionate  way,  because  it 
realizes  that  flesh  and  blood  cannot  enter  the  king- 
dom of  heaven,  because  it  realizes  that  flesh  and 
blood  can  sin,  suffer,  and  be  sick.  When  it 
exchanges  its  human  love  for  a  scientific  under- 
standing of  Love,  it  sees  man  no  longer  as  a 
sinning,  suffering  human  being,  but  as  the  image 
and  likeness  of  God.  In  grasping  something  of 
the  truth  which  makes  men  free,  it  has  begun  to 
fathom  the  mystery  of  spiritual  causation.  This 
is  the  perfect  love  which  casts  out  fear,  and  so  is 
Christian  healing  wrought.  "Jesus,"  writes  Mrs. 
Eddy,  on  page  476  of  Science  and  Health,  "be- 
held in  Science  the  perfect  man,  who  appeared  to 
him  where  sinning  mortal  man  appears  to  mortals. 
In  this  perfect  man  the  Saviour  saw  God's  own 
likeness,  and  this  correct  view  of  man  healed  the 
sick." 


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